RESURRECTION WITH CHRIST MUST BE COMPLETED BY PARTICIPATION IN HIS HEAVENLY LIFE, WHICH THOUGH AT PRESENT CONCEALED, WILL NOT ALWAYS REMAIN SO. THIS LIFE WITH CHRIST IN HEAVEN DEMANDS THE DEATH OF THE MEMBERS ON THE EARTH, THE HEATHEN VICES OF IMPURITY AND COVETOUSNESS, WHICH BRING DOWN THE WRATH OF... [ Continue Reading ]
εἰ οὖν συνηγέρθητε τῷ Χριστῷ : “if then [as is the case] you were raised together with Christ”. It is not their resurrection when Christ rose of which he speaks, but their personal resurrection with Him at the time of their conversion and baptism. This is the counterpart to death with Him, and as th... [ Continue Reading ]
τὰ ἄνω φρονεῖτε. “Set your mind on the things above.” φρ. is wider in its sense than ζητ. It embraces, as Meyer says, “the whole practical bent of thought and disposition”. μὴ τὰ ἐπὶ τῆς γῆς. “The things on the earth” are not in themselves sinful, but become so if sought and thought on in preference... [ Continue Reading ]
ἀπεθάνετε γάρ : “for ye died,” that is to their old life, at the time of their conversion. It gives the reason for Colossians 3:2. The exhortation is justified because they have died with Christ. καὶ ἡ ζωὴ … ἐν τῷ Θεῷ. This risen life (ζωή not βιός) which they now enjoy through union with Christ is... [ Continue Reading ]
This life is not always to remain hidden, it will be manifested at the second coming. And that not merely in union with Christ, for it is Christ Himself who is our Life. This is not to be toned down to mean that Christ is the possessor and giver of eternal life. Paul means quite literally what he sa... [ Continue Reading ]
Partially parallel to Ephesians 5:3-5. νεκρώσατε οὖν. “Put to death, therefore” (_cf._ Romans 8:13). The aorist implies a single decisive act. Perhaps νεκ. is chosen as a weaker word than θανατόω (Cremer, Haupt), implying the cessation of functions during life, οὖν is interesting. It seems strange t... [ Continue Reading ]
Parallel to Ephesians 5:6, from which ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας has been added in most MSS. The sentence is abrupt without them, and Colossians 3:7 is more easily explained if they are retained (as by Mey., Kl [17], Ol.), yet their omission in [18], combined with their presence in the parallel Ep... [ Continue Reading ]
ἐν οἶς : in which vices. If τ. υἱοὺς τ. ἀπ. be retained, the probable translation is “in whom”. Lightfoot thinks in any case the reference to the vices is to be preferred, the chief reason being that Paul could not blame his readers for living among the Gentiles. But, as Meyer points out, περιεπ. im... [ Continue Reading ]
Colossians 3:8; Colossians 3:8-10 are largely parallel to Ephesians 4:22-25; Ephesians 4:31. νυνὶ δὲ : “but now,” emphatic contrast to ποτε, now that you have passed from that life of sinful conduct, see that you strip yourselves of these vices. ἀπόθεσθε καὶ ὑμεῖς τὰ πάντα : “do ye also put away all... [ Continue Reading ]
μὴ ψεύδεσθε εἰς ἀλλήλους : “lie not to one another”. The imperative changes its tense from aorist to present, the exhortation to the decisive act being followed by a rule for their daily life. εἰς expresses the direction of the utterance. It should not be translated “against” (Kl [19], Fr.). ἀπεκδυσ... [ Continue Reading ]
τὸν νέον. In Ephesians 4:24 we have καινός, “fresh” (as opposed to “worn out”); νέος is new as opposed to old. The idea contained in κ. is here expressed by ἀνακ. Some (including Sod.) regard “the new man” as Christ, according to which “the old man” will be Adam. But this is negatived by the next ve... [ Continue Reading ]
_Cf._ Galatians 3:28. He has been speaking of sins inconsistent with brotherly love, anger and falsehood. Such sins are incompatible with Christianity, which has abolished even those deep distinctions that divided mankind into hostile camps. In the splendid sweep of the great principle, which has ca... [ Continue Reading ]
This verse and Colossians 3:13 are parallel to Ephesians 4:2; Ephesians 4:32. The ethical consequences of having put on the new man are now drawn out in detail. ἐνδύσασθε οὖν : not since Christ has become all and in all to you (Lightf.), but since you have put on the new man. ὡς ἐκλεκτοὶ τοῦ Θεοῦ :... [ Continue Reading ]
χαριζόμενοι ἑαυτοῖς : “forgiving yourselves,” but while the variation from ἀλλήλ. is probably intentional, the practical difference is very slight. The thought that Christians are members one of another may underlie the choice of expression (_cf._ 1 Peter 4:8). It may be chosen to correspond to ὑμῖν... [ Continue Reading ]
ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην : probably “over all these,” carrying on the metaphor of clothing, not “in addition to all”. These virtues are manifestations of love, but may be conceivably exhibited where love is absent, so that the mention of it is not superfluous. ὅ ἐστιν : probably “that is,” tho... [ Continue Reading ]
ἡ εἰρήνη τοῦ Χριστοῦ : “the peace which Christ gives”. It might be the peace between the members of the Church bestowed by Christ (Calv., Ol., Sod.). This suits the preceding, but not the following words so well, especially, perhaps, εὐχ. γίν. βραβευέτω : “rule” (_cf._ Colossians 2:18). The word has... [ Continue Reading ]
ὁ λόγος τοῦ Χριστοῦ : probably, as usually explained, “the Gospel,” so called because He proclaimed it and speaks it through His messengers. Lightfoot interprets it as “the presence of Christ in the heart as an inward monitor”. The phrase occurs only here, but _cf._ 1 Thessalonians 1:8; 2 Thessaloni... [ Continue Reading ]
Partially parallel to Ephesians 5:19-20.... [ Continue Reading ]
πᾶν … ἐργῷ : a nominative absolute. πάντα is governed by ποιεῖτε (not ποιοῦντες, as Sod.), supplied from ποιῆτε. εὐχαριστοῦντες. This is not something additional to actions done in the name of Christ; but these actions are themselves expressions of thankfulness.... [ Continue Reading ]
ἀνῆκεν has been taken as a perfect in sense of present (Luther, Bleek, Ol.), a view said by Winer to be “as unnecessary as it is grammatically inadmissible” (Winer-Moulton, 9 p. 338). Usually it is taken as an imperfect, “as was fitting,” and is thought (but this is very dubious) to imply a reproach... [ Continue Reading ]
to Colossians 4:1. ENFORCEMENT OF THE RECIPROCAL DUTIES OF WIVES AND HUSBANDS, CHILDREN AND PARENTS, SLAVES AND MASTERS, WITH FREQUENT REFERENCE TO THESE DUTIES AS INVOLVED IN THEIR DUTY TO CHRIST. In this section the reference to the subject precedes that to the ruling parties, and the duty of obed... [ Continue Reading ]
μὴ πικραίνεσθε : _i.e._, do not be harsh or irritable. Bengel defines πικρία as “odium amori mixtum,” which is acute, but “odium” is too strong.... [ Continue Reading ]
κατὰ πάντα is omitted in Ephesians 6:1.... [ Continue Reading ]
ἐρεθίζετε : _i.e._, irritate by exacting commands and perpetual faultfinding and interference for interference, sake. The consequence of such foolish exercise of authority is that the child becomes discouraged; in other words, his spirit is broken, and since what he does leads to constant blame, he... [ Continue Reading ]
The case of slaves is treated at greater length than that of the other family relations, probably on account of Onesimus. But Paul was much possessed with the need for keeping Christianity free from the suspicion it naturally created of undermining the constitution of society. So while δοῦλος, ἐλεύθ... [ Continue Reading ]
Not only must the slave's work be done in the fear of the Lord, but done as if it were actually for the Lord that he was doing it, and not for a mere human master. And this principle is to govern every detail of his varied service. ἐκ ψυχῆς : heartily and with good will. οὐκ ἀνθρώποις : their servic... [ Continue Reading ]
However their earthly master may reward their service, there is a Master who will give them a just recompense; although they cannot receive an earthly, He will give them a heavenly inheritance. ἀπὸ Κυρίου : in Ephesians 6:8 παρὰ Κ. The absence of the article is noteworthy. It emphasises the position... [ Continue Reading ]
This verse provides the reason (γὰρ) for δουλεύετε. It is disputed whether ὁ ἀδ. means the master who treats his slave unjustly, or the slave who by his idleness wrongs his master. To include both (Lightf., Findl., Ol.) is highly questionable, not only because a double reference is on principle to b... [ Continue Reading ]